For fifty years, The Nature Conservancy (TNC) has helped protect environmentally precious areas in the world using the simplest possible method: It buys them. It buys land at market prices, making it off-limits to environmentally damaging uses, such as development or logging. This strategy has come to be known within TNC as “bucks and acres.” It had appeal to donors and benefactors, because the results of their gifts were so clear. A big gift bought a big piece of land. A small gift bought a small piece of land. As one donor commented, TNC produced “results you could walk around on.”

In 2002, Mike Sweeney, the COO of TNC California, was facing a big challenge. California is particularly important to TNC, because it contains so many environmentally critical areas. California is one of only five Mediterranean climate regions in the world. (The others are the fynbos of South Africa, the matorral of Chile, the kwongan of Australia, and, of course, the Mediterranean.) These Mediterranean climate zones occupy only 2 percent of the world’s landmass but host more than 20 percent of its plant species. If you want to buy environmentally precious land, Mediterranean climates give you a lot of bang for your buck.

In 2002, Sweeney and his staff had taken a map of California and colored in the most environmentally sensitive areas, the areas worth preserving. Astonishingly, 40 percent of the map was colored. This was a non-starter: There weren’t enough bucks out there to buy that many acres.

But is has had, at best, a surface-level understanding of its success. Silvia Lindtner, a professor at the University of Michigan and my wife, has spent more than a decade studying Shenzhen’s technology ecosystems. In 2015, the Austrian government asked her how to create a Shenzhen in the Alps; in 2016, the White House invited her to present on how the United States might learn from the success of Shenzhen. She has felt, as I do, that these agencies misunderstood the point of Shenzhen. They were still more interested in individual inventors rather than understanding it as a community of engineering practice. The obsession with invention has clouded Silicon Valley’s ability to appreciate China’s actual strength. Rather than seeing tools and blueprints as the ultimate ends of technological progress, I believe we should view them as milestones in the training of better scientists and manufacturers. Viewing technology as people and process knowledge isn’t only more accurate; it also empowers our sense of agency to control the technologies we are producing.

The concept of “beloved community” is perhaps too dated for contemporary use. But it does point to the value of keeping the endgame in mind: achieving a climate in these places in which our identities— the full breadth of them— feel safe and like they can belong and flourish.

This is where Te Hiku’s story diverges completely from OpenAI’s and Silicon Valley’s model of AI development. Intimately familiar with the devastating effects of colonial dispossession, Jones and Mahelona were determined to carry out the project only if they could guarantee three things—consent, reciprocity, and the Māori people’s sovereignty—at every stage of development. This meant that even before embarking on the project, they would get permission from the Māori community and their elders, asking them if the endeavor was even something they wanted; to collect the training data, they would seek contributions only from people who fully understood what the data would be used for and were willing to participate; to maximize the model’s benefit, they would listen to the community for what kinds of language-learning resources would be most helpful; and once they had the resources, they would also buy their own on-site Nvidia GPUs and servers to train their models without a dependency on any tech giant’s cloud.

Most crucially, Te Hiku would create a process by which the data it collected would continue to be a resource for future benefit but never be co-opted for projects that the community didn’t consent to, that could exploit and harm them, or otherwise infringe on their rights. Based on the Māori principle of kaitiakitanga, or guardianship, the data would stay under Te Hiku’s stewardship rather than be posted freely online; Te Hiku would then license it only to organizations that respected Māori values and intended to use it for projects that the community agreed to and found helpful.

“Data is the last frontier of colonization,” Mahelona told me: The empires of old seized land from Indigenous communities and then forced them to buy it back, with new restrictive terms and services, if they wanted to regain ownership. “AI is just a land grab all over again. Big Tech likes to collect your data more or less for free—to build whatever they want to, whatever their endgame is—and then turn it around and sell it back to you as a service.”